Note 43 — Chapter V

When the writer set at work to publish the second edition of this book he had at his disposal a Burmese palm-leaf manuscript, in which he found a vast amount of information respecting the history of Buddha, which was wanting in the work called Malla-linkara-wouttoo, the translation of which has afforded matter for the first edition of the legend of Gaudama. The work is named Tathagatha-oudana, the meaning of which is, Praises of him who has come like all his predecessors. This is one of Buddha’s titles of honour. He is sometimes called Bagawat, the blessed or benevolent; Sugatha, he who has happily come; Dzina, the conqueror. From what is stated at the end of the work, it appears that it was composed in the town of Dibayen, sometimes called Tabayin, lying west of the river Mu, at a distance of about fifteen miles. The place is at present in a ruinous condition. Though the province continues to bear the name of Tabayin, the residence of the governor is in the town of Ye-ou, on the right bank of the Mu.

The compiler of the work was a Phongyie, who, according to his own testimony, finished his task on the thirty-eighth year after he had become a Patzin, ninety-three years ago. He was, therefore, at least fifty-eight years old, as he could not become a Patzin before he had reached his twentieth year. The compilation contains 636 pages of ten lines each, is written on palm leaves, and forms two huge volumes. We may well say that the narration begins at the beginning. The author informs us of the origin, not of Gaudama, since he has obtained the Buddhaship, but of the being who was indeed hereafter to become a Buddha, but who had to move into the circle of countless existences, slowly gravitating towards that perfected state in which he was to be fitted for discharging the duties of a deliverer. He presents us with a sketch of the origin of the country of Kapilawot, and of the kings from whom Gaudama’s father descended. The above particulars were not to be found in the Malla-linkara. In all that relates to the birth, boyhood, &c., of Gaudama, both compilations agree in the main. The variations are few and unimportant. The author of the Tathagatha-oudana is immensely diffuse when he relates all that took place in Buddha’s mind during the forty-nine days that he spent around the tree Bodi. Besides the important theory of the twelve Nidanas, or causes and effects, he supplies us with a complete exposition of the whole Buddhistic system of metaphysics, ontology, geography, and cosmography, the various seats in which all rational beings are placed, from the lowest hell to the last or the highest of the immaterial seats. All these details are purposely omitted by the compiler of the Malla-linkara. Finally, the author supplies us with a few particulars respecting Buddha, during the twenty first seasons or years of his public life. The story of Dewadat is presented at great length. But what is more important, we possess in the compilation of the Tathagatha-oudana a concise account of the three great assemblies or councils held in Radzagio, Wethalie, and Pataliputra, with the names of the sovereigns who have ruled over Magatha from Adzatathat, under whose reign Gaudama died, to Athoka, who promoted religion more than any of his predecessors, and who by his royal influence supported the decisions of the last council. He likewise mentions the names of the religious, who, after the third council, were commissioned to go and preach religion in various countries out of Magatha. From this last expression we learn that Buddhism, until 236 after Gaudama’s death, had not extended its influence beyond the boundaries of Magatha. As a matter of course, our author dwells more particularly on the two missions that were sent, the one to Ceylon and the other to Thaton. He enables us to follow the development of Buddhism in Pegu and Burmah, by informing us that King Naurata-dzau of Pagan, after the conquest of Thaton, took the king prisoner, seized upon the collection of the scriptures, and therewith carried to his capital all the best informed of the Phongyies, in 1056 A.D. Our author brings his narration to the time of the foundation of Ava, in 1365 A.D.

In imitation of all other compilers, our author ends his narrative with the following pious wishes. As a fit reward of the good work that I have happily brought to a close, I desire to become in some future existence a true Buddha, possessing all the science which will enable me to know all beings, their state and condition, and all the relations subsisting between them, and likewise to be gifted with a true compassion for and benevolence towards all beings, which will prompt me to labour for their deliverance. I desire that during the existences which are to precede the last one, I may continually practise the ten great and principal virtues. May my father, mother, relatives, teachers, and friends, have their share in this my good work!

Though far more comprehensive than that of the author of Malla-linkara, the compilation of the Tathagatha-oudana is very inferior to it as regards the drawing up of the subject and the disposition of its parts. Both are made by Burmans. We do not mean to say that the Burmans have made works of an original character. The authors have extracted from various parts of the scriptures all the materials they wanted for composing a work which might be considered as the history of the founder of their religion.